Sayings

Baba Batra 9a Babylonian Talmud

"Rabbi Assi said, Tzedakah is as important as all the other commandments put together."

Mishneh Torah 10:2

None ever became poor from giving charity, nothing bad or injurious is caused by Tzedakah, as it is written: "The Lord will be kind and compassionate to you and multiply you" (Deuteronomy 13:18)

Kitzur Shulchan Aruch 34:6

(Family in need of help) takes precedence over all others.  The poor living in his own house take precedence before the poor of his town.  And the poor of his town take precedence before the poor of another town, for it is said, "To thy brother, to thy poor and to thy needy, in thy land." (Deuteronomy 25:11)  But the collector of charities should take care not to give his kinsmen more than to other poor.

Yoreh Deah 251:12

 Even a poor person who is kept alive by Tzedakah funds must give Tzedakah from what he receives.

Mishneh Torah 10:1

 We must observe the precept of Tzedakah more carefully than any other affirmative command, because Tzedakah is characteristic of an upright person, the offspring of our father Avraham, as it is written: "I have singled him out that he may charge his children…to do what is right." (Genesis 18:19)…Israel will be liberated only through Tzedakah, as it is written, "Zion shall be redeemed by Justice, Tzedakah shall be the saving of those who return," (Isaiah 1:27)

Kitzur Shulchan Aruch 34:3

 "How much should be given to a poor man?  Sufficient to supply his needs.  This, however, applies only to a poor man, who receives charity in secrecy, then the men of his city must supply all his wants, even to maintain him in the same style in which he was accustomed to live before he became poor; but for the one who goes begging from door to door a small sum is given, in proportion to his own means.  In any case the least that is to be given him in each town is bread sufficient for two meals and a place to sleep.  The poor of all nations must be fed and clothed together with the poor of Israel for the sake of preserving peace."

Mishnah Torah 10:19

 "…On the other hand, if anyone is vitally in need of relief, and simply cannot go on living without obtaining it, as in the case of an indignant old man who is ill and suffering, and yet he is too proud to accept help, he is guilty of bloodshed in committing a deadly sin."

Mishneh Torah 7:5

 "If the poor person comes forth and asks for enough to satisfy (the poor person's) want from one who cannot satisfy it, the latter may give (to the poor one) as much as (the giver) an afford.  How much is that?  Ideally up to one-fifth of (the donor's) possessions; up to one-tenth of (the donor's) possessions is adequate; less than this brands the donor as a stingy person.  At no time should one permit oneself to give less than one third of a shekel per year.  One who gives less has not fulfilled the commandment (of Tzedakah) at all.  Even a poor person who lives entirely in charity must also give charity to another (poor person)."

Baba Batra 8b-9a

 "Abbaye said: At first my master (Rabbah) used to keep two purses, one for the poor of the city and one for the poor from elsewhere.  But when he heard what Samuel had said to R Tahalifia bar Avdimi- namely, "Make one purse only, and stipulate (with the townspeople that it is to be used for both kinds of poor) – he kept only one purse and made such a stipulation.

R. Ashi said: I do not need to make such a stipulation, since whoever comes to give charity leaves the matter to my judgment, so that I may give it to Whom I wish."

Micah 6:8

 "He has told you, O man, what is good,

And what the Lord requires of you;

Only do justice

And to love goodness,

And to walk modestly with your God…”

Baba Batra 8a

 “But is 12 months required residence required for all to give (Tzedakah to their town)?  Has it not been taught: (a man must reside in a town) thirty days to become liable for contributing to the soup kitchen, three months for the charity box, six months for the clothing fund, nine months for the burial fund, and twelve months for the repair of the town walls? –Rabbi Assi replied in the name of Rabbi Yochanan: Our Mishnah also in specifying the period of twelve months was thinking of the repair of the town walls.

Rabbi Assi further said in the name of Rabbi Yochanan: All are required to contribute to the repair of the town walls, including orphans, but not the rabbis, because the rabbis do not require protection.”

Stories

Mitzvah Shopping
Author : Danny Siegel

 

One of Wilshire Boulevard Temple’s Darfur Relief Projects

In the spring of 2005, I was invited to spend six days at Wilshire Boulevard Temple in Los Angeles.  It is a very large congregation, with more than 2,000 family units. I was invited both to lecture as well as to be a participant in several programs. Each session was a unique experience, and each was pleasant and satisfying in its own way.  One program in particular stands out as something I had never experienced before in all my 31 years of work in this field — Kids’ Mitzvah Shopping Night at Costco.

The background: The congregation was about to ship a huge container of donated goods to the Darfur region of Sudan.  The slaughter and suffering in Sudan has been going on for many years, and, at this writing, still has no sign of abating.  The congregation had already done the most important piece of research.   They had located an agency in Sudan that could assure the members that the donated goods would arrive safely and would be delivered directly to some of the thousands of Sudanese in refugees camps.  Arrangements had also been made for the actual shipping of the container.  All that remained was to fill it and to have it put on board the ship.

The synagogue arranged for its members to donate in one of two ways: (1) the congregation supplied cartons to any members who wanted, which the members could then fill with suggested items, or (2) they could donate money and volunteers and staff members would purchase the items. 

Enter “The Kids”

The shoppers were a recently-formed group of post-Bar and Bar Mitzvah students who would be focusing their efforts on Tikkun Olam.  Months before, when Rabbi Dennis Eisner and I were reviewing my schedule, I told him I was particularly excited about this program.  Even the name excited me: Mitzvah Madness.  I justknew that the educators would be teaching Tzedakah with great creativity.

The night the teen-agers went Mitzvah shopping, they had $2,100 of Wilshire Boulevard’s Tzedakah money at their disposal.

This was the scene at Costco: Eight students, their educators, two or three assistants, and myself as a participant came in for a special kind of shopping spree.  A few minutes before, one of the educators talked to the manager about what we were planning to do; he kindly offered us a big lawn table and chairs in the middle of the store so we could sit together and talk as a group.

Money, Money — The counting of the $100 bills

Up to this point, the kids did not know exactly how much money they had to spend. The educators explained the program, including a basic list of what kinds of items were needed, and what could and could not be shipped more than half way around the world to Sudan.  Then one of the leaders took out 21 $100 bills and counted it out right in front of them.  The kids’ eyes lit up, and the buzz and chatter began.  It felt like a younger version of a family’s first reaction when they find out one of them just won the lottery. Sometimes money does that to kids, just like it does when they are older and Big Money suddenly becomes part of their lives.

The truth is, though, I could tell that they already began to “get it”.  Deep in their gut they knew, that this was not their money, not then, not in a half hour, never.  It was Mitzvah money that would buy critically-needed items for utterly-despairing people living in a nightmare.  Even before they put their hands on big shopping carts, I knew that not one of them imagined that a single penny of this was for themselves. 

They proved it once they began pulling huge quantities of merchandise off of the shelves. And they proved it to themselves.

Up and down the aisles

Some more details: We broke up into three groups of two or three students and a staff member or two, in case there were questions.  Let me make it clear, though — it was the teen-agers who ultimately made the choices, put their own hands on the merchandise, and put it in the carts.  Now and again they might ask each other or a staff member whether product X or Y was appropriate since it hadn’t been specifically listed among the recommended items.  I was particularly struck when one of them looked at the brooms and suggested they put a bunch of them in the cart.  One of the group responded by describing what a refugee camp must be like — tents, no real floors, just dirt, and the like — and that brooms weren’t necessary.  It was a stunning moment.   Kids, most of them so-called “privileged” children living in splendid isolation from the real world, kids talking High Tzedakah to each other, “getting” it.

Checking out

While one of the staff took care check-out, the rest of us then had some time to discuss what we had just experienced.  As we reviewed the activity, I remember thinking, “Never once did they think that this money was for themselves.  Not a nickel of it.”  I was also impressed that had these kids been shopping for themselves, they could have easily spent all of the money.  Many, but not all, of them are from well-to-do families and quite possibly wouldn’t even flinch at spending $500 or $1,000.   It was clear, though, that they had really learned the difference between “shopping shopping” and “Mitzvah shopping”.  There is one thing, though, that they didn’t “get”.  They had succeeded in spending only about $1,550.  They were new at Mitzvah shopping on such a grand scale, and couldn’t get used to the fact that they could have bought 20 of some items instead of a dozen, or 50 instead of 30.  But that will come with time as they grow up, earn their own money, and begin to do Tzedakah with their own resources.

When it was all over that evening, we filled a huge van with the purchases.  On Sunday, it would be loaded into the container which would be picked up later in the week.  Then, it would be put on the ship to work its way, so far away, to the refugee camps.  In fact, by Sunday, it was already evident that there would have to be a second container because the congregants had donated so much. 

It was quite an evening, and a few days later, quite an afternoon working with congregants to load up carton after carton of Tzedakah items for people they would never meet but who were, in some very intimate way, part of their lives.

 

Joe The Butler
Author : Danny Seigel

            Years ago in one of my books, I re-told a story I had read in the newspaper.  It was about a certain Joe Lejman who used to dress up as a butler and serve in a local shelter for victims of domestic violence.  I thought it was a brilliant idea.  The article I had read was a short blurb, so there was only one incident-moment that the reporter chose to relate.  I had hoped for more, but, in retrospect, and with years to reflect, I understand the reporter’s wisdom.  The incident was The Incident, the one that would teach us almost everything we needed to know about Joe Lejman and his marvelous Mitzvah.

            As it happened, one day, Joe had finished serving a meal for the residents, then poured the coffee.  He poured for one woman, and then lit her cigarette for her.  She began to cry.  She cried because she told Joe that this was the first time she could remember that anyone had done something nice for her.

            Now, years after reading that story, my mind is wandering and I am beginning to wonder —

            Is it possible that this woman regained every shred of her lost self-respect because of Joe Lejman’s single act of unadulterated caring and radiant goodness?  It’s possible.

            Did she then tell the social workers she had emerged from despair, regained her energy, and wanted to go job hunting the next day?  She might have.

            Did she get a job, give the appropriate portion of her first and every subsequent paycheck to Tzedakah, do homework with her kids at night, and help get them through high school and into college?  Perhaps.

            Did the children then go to college, graduate, get jobs, give the appropriate percentage of their first and every subsequent paychecks to Tzedakah, and raise their families to do the same?  Maybe they did.

            Were the other women in that shelter so inspired by what she did that they did the same, start life all over again because of Joe Lejman?  Maybe they did, too.

How many more heartbeats were added to the world’s total?  Billions upon billions.

            How far out into the entire population of Planet Earth did the concentric circles reach because Joe Lejman, one man, got this crazy idea to be a butler in a shelter for women, who, by all reasonable possibility, should have sunk into lifelong oblivion?

            Grand total, how much did Joe spend on a butler’s outfit?

            You save one life, you save the world.

Enter “The Kids”
Author : Danny Siegel

The shoppers were a recently-formed group of post-Bar and Bar Mitzvah students who would be focusing their efforts on Tikkun Olam.  Months before, when Rabbi Dennis Eisner and I were reviewing my schedule, I told him I was particularly excited about this program.  Even the name excited me: Mitzvah Madness.  I just knew that the educators would be teaching Tzedakah with great creativity.


The night the teen-agers went Mitzvah shopping, they had $2,100 of Wilshire Boulevard’s Tzedakah money at their disposal.


This was the scene at Costco: Eight students, their educators, two or three assistants, and myself as a participant came in for a special kind of shopping spree.  A few minutes before, one of the educators talked to the manager about what we were planning to do; he kindly offered us a big lawn table and chairs in the middle of the store so we could sit together and talk as a group.
 

Jewish values
Tzedakah
Tzedakah
Author : Arnie Draiman, based on the writing of Danny Siegel

Tzedakah comes from the Hebrew root letters of Tzadee, Dalet, Kuf. These root letters form many related words, all stemming from the meaning "justice, doing the right thing".  Traditionally, the word "Tzedakah" primarily refers to the act of using your money for the benefit of others and in our time, it just as often refers to giving of money and/or of your time (though see the phrase "Gemilut Chassadim", which really covers using your time more than your money).


Money can make miracles happen, in fact, it DOES make miracles happen - through Tzedakah, when Tzedakah money is used wisely for the benefit of others. Endangered, disheartened and troubled individuals can look to good health, opportunity and hope because of the amazing power of Tzedakah.  Tzedakah money can change the world.


Find the right Tzedakah advisors (like JChoice!) and see that Tzedakah is a Life-force - for the recipients and for ourselves.  In many ways, Tzedakah helps define us as Jews and as human beings.

Favorite quote:  "Tzedakah is not about giving; Tzedakah is about being."  Rabbi Bradley Shavit Artson

Two technical notes:

a)  A Tzaddik (male) and a Tzadeket (female) come from the same root letters, and mean a person who does Tzedakah. A Tzaddik/Tzadeket does not have to be a rabbi or old or put on a pedestal, rather, anyone (including you!) can be a Tzaddik/Tzadeket.

b)  "Charity" comes from the root "caritas", Latin for "love".  "Philanthropy" comes from the Greek for "love of mankind".  One advantage of the term "Tzedakah" is that if it is your starting point for giving, it is extremely easy to find things that are wrong in the world which you can make right by doing Tzedakah. In fact, you may not be a particularly "loving person", but you can still do Tzedakah!  Or you may find a situation where someone you don't love (or even like) is in need, and you will still do something.

In the Bible, "Tzedakah" and "Tzedek" sometimes mean "victory".  Then the implication is clear: good and right will ultimately win out in the world. And in the broadest sense, these terms mean that all the world's problems are ULTIMATELY solvable by acts of Tzedakah.

Gemillut Chassadim
Gemillut Chassadim
Author : Arnie Draiman, based on the writing of Danny Siegel

Gemillut Chassadim refers to human, physical acts of caring, lovingkindness - using your time, talents, energy, and efforts (volunteering) for Tikkun Olam, fixing the world in any and every way possible.

Perhaps it is best explained with a story:

Someone is strolling along the beach and sees hundreds of starfish that have been washed
ashore. As he is walking, he sees a child picking one of them up and throwing it back in the water. The adult says to the child, "Why are you doing this? There are hundreds of starfish on the beach. What difference does this make?"The child replies, "It makes a difference to
that one!"

We have a similar story in Jewish tradition, in the Talmud, from 2000 years ago:

Once, while Moses, our Teacher, was tending [his father-in-law] Yitro’s flocks, one of the young sheep ran away. Moses ran after the sheep until he reached a small, shaded place. There, the sheep had come across a pool and began to drink. As Moses approached, he said, "I did not know you ran away because you were thirsty. You are so exhausted!"

He then put it on his shoulders and carried him back. The Holy One said, "Since you tend the flocks of human beings with such overwhelming love - by your life, I swear you shall be the shepherd of My Own flock, Israel." (Exodus Rabba 2:2)

By definition, since every human being is made in God’s Image, everyone, every ONE, every
single human being is valuable. “Usefulness to society” is not a valid criterion. There is a certain arrogance to those who maintain that the mover-and-shaker, the orchestra conductor, or research geneticist is of greater importance than the cashier at local fast food joint, the taxi driver, the package delivery person, or the custodian at the synagogue. God chose Moses because Moses cared about every single individual in the flock.  In the world of Jewish tradition, no one gets left out.

Rachmanut
Rachmanut
Author : Arnie Draiman, based on the writing of Danny Siegel

The Hebrew word "Rachmanut"' (and its popular Yiddish equivalent "rachmaniss") can mean compassion, mercy and even empathy.  Speaking of Yiddish, there is a type of person referred to in Yiddish:  a Mensch.

The best translation I have seen of "Mensch" is:  "an upright, responsible, decent, caring, compassionate person."  This is important, since we think the world will be a better place if everyone would be more compassionate - Mensch-like.

Every morning, traditional Jews recite "Modeh Ani" - this very short prayer says:  "I give thanks to You,
Immortal Ruler of everything that lives, that You have returned my precious, holy soul to me - You did this with such compassion - ever trustworthy. Stand by me."

Another prayer, a blessing really:  "Blessed be The One, Creator of All, Who considers the sum of human suffering, trembling, awestruck by His creatures, Humbled by their pain."

So, God gives us back our soul every morning when we wake up, and does so with compassion. God sees human suffering and is humbled by our pain - God "feels" our pain, showing empathy and compassion.

The ultimate ideal for human beings is to be more God-like, and the best way to do this is to emulate God's actions. If God is compassionate and empathic, then so, too, we should be. We see this in many Jewish sources.

Psalm 23, paraphrased: "God guides me on the right path of Tzedakah, of justice, right, goodness, compassion, and caring, for this is of benefit to God as well as to human beings."

Avot DeRabbi Natan (34) commenting on Psalm 63:4:  "The act of caring, loving kindness is called "Life," as the verse in Psalms states, "Truly, Your caring, loving kindness - ever reliable - is better than Life."

Law is usually quite "neutral", not wanting to show compassion, but rather "fairness". Jewish Law (Halacha), however, does legalize compassion! Paraphrasing the Shulchan Aruch (Section Orach Chaim 614:3):  certain people under certain circumstances can wear (leather) shoes on Yom Kippur. Why? Because a sick person or a mother of a new born, wouldn't be comfortable and that might detract from their prayers.

Another example:  "It is good to give Tzedakah before praying." (Shulchan Aruch, Orach Chaim 92:10).  Why? Giving Tzedakah makes us feel good (as well as the recipient, of course). By giving Tzedakah, you will be in the right mood to pray.

Reminding ourselves of our own less-than-perfect personality traits lays the groundwork for working with "less than pleasant" people in need, by calling on our sense of Rachmanut/empathy to encourage us to respond in some fashion. It reminds us that there is no “we” and “they”, but, rather, that we have something very much in common.

Kavod
Kavod
Author : Arnie Draiman, based on the writing of Danny Siegel

Kavod means "dignity", "self-dignity”, “human dignity”. It is a vital element in all acts of Tzedakah.

There is ALWAYS a need to preserve not only the dignity of the recipient, but also of the giver. The issue of Kavod extends even to our use of other words and phrases. For example, using terms such as “the poor” or “the disabled” has an element of de-personalization. Individuals become categories of people, instead of people! Phrases such as “individuals in need” and “people with disabilities” would be the preferred terms, since they try to keep the person's Kavod in tact. Similarly, “politically correct” vocabulary is an attempt to provide the most sensitive terms for various types or classes of human beings.

Kavod can also mean "honor", and plays a part when giving Tzedakah. In this regard, there are two types of cash donations. One covers the exact cost for the Tzedakah item (a heater in the winter for an elder in need). The other covers the item cost plus an “add-on”. An “add-on” is the amount you would contribute for the “Kavod”, the honor of being recognized publicly for your donation (such as having the reading room in a library named for you. The actual cost may be $189,000, but your expected donation is $250,000, in order to get your name on the room!).

The Talmud teaches “Give away a tenth (of what you have), so that you may become wealthy.” (
Shabbat 119a) This is about Kavod - one’s sense of dignity and self-respect. You can readily understand that the enrichment of a person’s life is expressed Jewishly in terms other than merely dollars and cents. Giving away a percentage of our income is the most certain sign of our being concerned for living as a Mensch (good person).

Tikkun Olam
Tikkun Olam
Author : Arnie Draiman, based on the writing of Danny Siegel

 Tikkun Olam literally means "fixing the world". This can be in any and every way possible. Tikkun Olam means to repair some aspect of what is bad, wrong, unjust, broken, or terribly messy in the vast array of things already in disarray or due to fall apart in the future - unless something serious and concrete is done now. 


You can change lives by small, medium, and large Mitzvah-deeds. Clearly, both Tzedakah and Gemillut Chassadim are crucial elements for making complete Tikkun Olam happen. Doing Tikkun Olam often requires a combination of both your personal caring acts and Tzedakah money.

While your endeavors are potentially dripping with all the pitfalls of a “power trip” (you - the "whole, complete" person - helping the "poor, pathetic broken" person), you have to maintain a firm grip on the truth: Tikkun Olam is humbling and Fixing the World is all about humility.

A favorite quote:  "Life is a short-term interest-bearing loan. Tikkun Olam is the interest you pay." Professor Eliezer Jaffe, former head of the School of Social Work, Hebrew University, and founder of the Israel Free Loan Association.

Some ways you can be a Tikkun Olam person (and you can add your own):

  1. Life-saver
  2. Life-giver
  3. Dignity-restorer
  4. Everyday-miracle-worker
  5. Mitzvah-magician
  6. Hope-giver
  7. Dream-weaver
  8. Star-gazer
  9. Personifier-of-the-gentle human touch
  10. Problem-solver
  11. Tool-user-for-Mitzvahs
  12. Tool-maker-for-Mitzvahs
  13. Soul-repairer
  14. Broken-body-fixer
  15. Mitzvah-power-hungry-person (or hungry-for-Mitzvah-power)
  16. Creator-of-radiance 
  17. Mitzvah-administrator
  18. Describer-of-Mitzvah-radiance
  19. Life-Specialist
Love
Love
Author : Arnie Draiman, based on the writing of Danny Siegel

What is love? Big question!  How about "What is Jewish Love"? OK, a little easier to answer. In the Torah, we are commanded to love God (In the prayer "Shema":  "V'ahavta et Adoshem Elokecha").

Hard to be 'commanded' to love someone or something, no? Love is 'supposed' to come from the heart, right? Maybe it's important that we are reminded daily to love God - sometimes we might forget, be too busy, get involved with other things. Loving God allows us to do Mitzvahs (commandments, including Tzedakah and Gemilut Chassadim) more easily, with more joy, with more feeling.

The Torah also tells us to 'love your neighbor as yourself' (Leviticus 19:18). Maimonides (11th century Rabbanic Scholar, also known as the Rambam), explains:  "Whatever I want for myself, I want the same for everyone else. And whatever I do not want for myself or my friends, I do not want for anyone else. This is the meaning of the verse “You shall love the other person as you love yourself.”
(Sefer HaMitzvot, Positive Mitzvah #206)"

So, now, I think you are getting a better picture of what Jewish love is. And what better way to do Tzedakah and Gemilut Chassadim than knowing/understanding what you want for yourself (and what you do NOT want), and allowing this to guide you in working with people in need. You want ice cream, they want ice cream. You don't want those types of flip-flops, THEY don't want them either (even if they have nothing....they still have Kavod - dignity).

Lastly, sometimes it helps to understand a word or concept by looking at its opposite. Elie Wiesel, a Holocaust survivor and philosopher, says "The opposite of love is not hate, it’s indifference. The opposite of faith is not heresy, it’s indifference. And, the opposite of life is not death, it’s indifference. Because of indifference one dies before one actually dies." 

And so, love God, love yourself, love the other person so that no one has to die before they actually die.

Diversity
Diversity
Author : Arnie Draiman, based on the writing of Danny Siegel

The literal translation of the Hebrew B'Tzelem Elohim is "In God's Image;" we are all created in the image of God. 

Ben Azzai (a Talmudic scholar) says that the verse in Genesis (5:1) "This is the story of humanity" (about when God created the first human being, He created that person in the likeness of God) is the greatest principle of the Torah. (Sifra, Kedoshim, on Leviticus 19:18)

Ben Azzai's view states a hard fact which stands independently on its own, unattached to any moment, passing frame of mind, or whim.  Ben Azzai is saying that this is Reality: Human beings are uniquely majestic, because they are created in God's image.  They are ¬ by the mere fact of being born ¬ a reflection of God's Own Self.  They are endowed with innate Kavod (dignity), and because of that fact, they deserve to be treated by all others with Kavod. 

Another wonderful section in the Talmud:

Rabbi Yehoshua ben Levi said:  An entourage of angels always walks in front of people, with messengers calling out.  And what do they say? "Make way for the image of the Holy One!" (Deuteronomy Rabba, Re'eh 4)

Why are people-as-people entitled to love, respect, dignity, regardless of skin color, socio-economic status, religion, etc? People are born glorious, nearly divine, and majestic.  Along the way in Life, acquired distasteful traits do not remove that essential majesty and glory from the person.  These negative qualities are merely an over layer encrusting the grandeur.  But the grandeur is still there, somewhere underneath.  

And so, we have Rabbi Yehoshua's graphic reminder, an image meant to help us remember each person's worth.  The text says that if we would only picture these angels and listen to what they are saying, then when we encounter others we will know how to act appropriately.  It is also a reminder to ourselves that we have such angels walking in front of us.  

Always remember that everyone, no matter how diverse, is created in God's likeness, and everyone has angels telling us that. Listen to them. Considering the dignity of others demands from us a certain way of living.

Cause Values
Specific Jewish Values found in the programs on JChoice.org Cause Pages
Author : JChoice.org

1. Contribute to Peace – Shalom

2. Concern for Animals - Tza'ar Ba'alei Chayim

3. Divinely Inspired work- Assiyah B’ruach HaKodesh

4. Kindness leads to kindness - Chesed Gorer Cheded

5. Freedom/Liberty - Cherut

6. Relationships Between People - Bein Adam L'Chavero

7. Learning - Limud

8. Honoring Elders - Hiddur P'nei Zakane

9. Diversity - B'Tzelem Elohim

10. Respecting your body - Shmirat HaGuf

11. Visiting sick people - Bikur Cholim

12. Saving a life - Pikuach Nefesh

13. Harmony - Shalom Bayit

14. Clothing the unclothed - Malbish Arumim

15. Ending Hunger- Mazon

16. Poverty – O’ni

17. Spirituality - Ruach

18. Do not waste – Bal Tashchit

19. Guarding the earth - L'Ovdah U’l’Shomrah

20. Justice/Fairness - Tzedek

21. Freeing Captives - Pidyon Shevuyim

22. Power of speech - Koach HaDibur

23. Respect all living things - Kavod HaBriyot

24. Role Models –Mofet L’assiat Chesed

25. Mitzvah Hero- Abir Mitzvah

 

© 2017 Jewish Causes of Choice, Inc. All rights reserved. Jewish Causes of Choice, Inc. is a non-profit organization exempt under the 501(c) section of the internal revenue code.